There is No such thing as Good Bid’ah
Ibn Abbaas (d. 68H) said: “Indeed the most detestable of things to Allaah are the innovations.” Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)
Ibn Umar (d. 84H) said: “Every innovation is misguidance, even if the people see it as something good.” Reported by Abu Shaamah (no. 39)
Bid’ah can never be deemed as good, even if there are texts that genera…lly recommend the innovative acts performed for other times and places. To illustrate this point, the remaining companions of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) condemned and rejected Marwaan Ibn Al-Hakam may Allaah have mercy upon him when he innovated of a new Adhaan, or call for prayer, for the ‘Eed prayer. This was despite the fact that the Adhaan already existed for the five daily prayers and so was not something entirely new. Likewise, it would be an innovation if someone were to pray at a specific time of the day or the week, a certain number of optional prayers. This is because although praying is an act which is legislated and the Islamic texts recommend it, specifying a time and a set number of prayers with the intention of pleasing Allaah is an innovation if specific supportive evidences to prove the legitimacy of the specified time, day and number of prayers are not given.
Once an act is proven to be a Bid’ah, it can never be deemed of as good because the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) gave a comprehensive statement saying: “Every Bid’ah (innovation) is misguidance” [Ahmad, Tirmithi and others].
Shaykh Al-Islaam Ibn Taymiyyah may Allaah have mercy upon him said: “If something is called a Bid’ah, yet was proven to be good according to evidences from the Sharee’ah, then it must be one of two things:
1) It is not a Bid’ah by the Islamic definition but rather linguistically (i.e. something abandoned and then newly revived) like the saying of ‘Umar ibn Al-Khattaab may Allaah be pleased with him: “Good Bid’ah” when he observed that the people had gathered behind one Imaam to lead them in their Taraaweeh prayers in congregation during Ramadan”.
2) It is a special case which is exempted from the general texts because it has a specific evidence, but the general text still applies to every other case other than the special one (i.e. nobody is permitted to use this special case as an excuse to oppose the general text and innovate new things due to it).” He may Allaah have mercy upon him also said: “It is well known that any form of worship which was not established by either the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) or his companions, or shown by the trustworthy scholars to have a firm foundation, is rejected.”
Ibn Rajab, may Allaah have mercy upon him said: “The description of some of the Salaf about some matters being ‘good Bid’ahs’ are always in the linguistic sense of the term and never the religious one, like for example, the saying of ‘Umar ibn Al-Khattaab may Allaah be pleased with him: “Good Bid’ah” when he observed that the people had gathered behind one Imaam to lead them in their Taraaweeh prayers in congregation during Ramadan. Praying Taraaweeh in congregation was practiced by the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and all that these people were doing was simply reviving an act which already existed, so the usage of the term here must have been purely linguistic.”